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endingen and lengnau
in 1940. In 1967 the remains of the “martyred” children were
removed from the church.
Bibliography: K.V. Amira, Das Endinger Judenspiel (1883); I.
Kracauer, in: REJ, 16 (1888), 236–45; Baron, (1967), 177, 372; K.J. Baum,
in: Miscellanea Mediaevalia, 4 (1966), 337–49; Germ. Jud., 2 (1968),
209–10; F. Hundschnurscher and G. Taddey, Die Juedischen Gemeinden
in Baden (1968); K. Kurrus, in: Schau-ins-Land, 83. Jahresheft
des Breisgauer Geschichtsvereins (1965), 133–48; T. Oelsner, in: Aufbau
(Dec. 18, 1966 and July 31, 1970); New York Times (Oct. 1, 1967). Add.
Bibliography: W. Frey, in: R. Erb (ed.), Die Legende vom Ritualmord
(1993), 201–21.
ENDINGEN AND LENGNAU, villages in the Swiss canton
of *Aargau, in the Surbtal near the German border. A few Jewish
families are known to have lived there during the Middle
Ages, when the villages were in the county of Baden, but organized
communities were not formed until early in the 17th
century. Around 1650 Marharam (Meir) Guggenheim was their
leader. The legal status of the Jews was based on letters of protection,
which had to be renewed (and paid for) periodically.
From 1696 these letters were renewed every 16 years, the last
dating from 1792. The letters authorized them to trade in the
whole Baden region, though not in real estate, but for the most
part they engaged in the sale of livestock. They were authorized
to grant loans against movable property only. The number of
Jewish houses was limited and a Jew and non-Jew were forbidden
to live under the same roof. The Jews were subject to the
bailiff, but they had recourse to their rabbis in civil and religious
affairs. The 1776 letter of protection limited Jewish residence
in the county of Baden to Endingen and Lengnau only.
From 20 households in the entire county in 1634, the number
grew to 35 in 1702, 94 in 1761, 108 in 1774, and 240 in 1890.
A cemetery was leased to the Jews in 1603 on a small island
in the Rhine, called the Judenaeule or Judeninsel. In 1750
they were allowed to acquire another cemetery (Waldfriedhof
), halfway between the two villages. In the same year a permanent
synagogue was dedicated in Lengnau (which had no
church!), and in Endingen in 1764; both communities shared
the services of a rabbi from around the same date. The synagogues
were rebuilt in 1848 and 1852 respectively.
The French Revolution and the formation of the Helvetic
Republic brought the Jews of Endingen and Lengnau no
nearer to civic and political emancipation. By a law of 1798
they at least achieved the status of other aliens in the republic.
When the French left in 1803, the Christian population of
the district rioted, plundering Jewish homes, as had already
happened in 1729 and recurred in 1861. The Jews’ Law of 1809
was a retrograde move, and like the laws of 1824 (Organisationsgesetz)
and 1835 (Schulgesetz) led to increased interference
in the autonomy of the communities, which by then had
achieved the legal status of public corporations. The struggle
for full equality continued and was successful only in 1878.
The Reform movement led to sharp controversies within the
communities, but the majority remained loyal to tradition.
The Jewish scholars J. *Fuerst and M. *Kayserling served as
rabbis of the communities from 1854 to 1858 and 1861 to 1870
respectively. The Jewish population of Endingen and Lengnau,
around 1,500 in 1850, had decreased to less than 100 by
1950, and in 1962 the combined community had only 17 members.
The Swiss-Jewish Home for the Aged was established in
Lengnau in 1903.
Bibliography: A. Weldler-Steinberg, Geschichte der Juden
in der Schweiz (1966), index; F. Guggenheim-Gruenberg, Die Sprache
der Schweizer Juden von Endingen und Lengnau (1950); idem, Aus einem
alten Endingen Gemeindebuch (1952); idem, Die aeltesten juedischen
Familien in Lengnau und Endingen (1954); idem, Der Friedhof
auf der Judeninselim Rhein … (1956).
°ENDLICH, QUIRIN (d. 1888), antisemitic journalist in
Vienna called the “Judenfresser” (“Jew-eater”), particularly
prominent during the revolution of 1848. Endlich first contributed
to S. *Ebersberg’s Zuschauer, later founding Schild und
Schwert (“Shield and Sword”), with a column entitled “Judenkontrolle”
which heaped denunciations and obscenities upon
the Jews. Taking advantage of the newly proclaimed freedom
of the press, Endlich called the Jews “Austria’s greatest disaster”
and asserted that all their activities were destructive. His
book, Der Einfluss der Juden auf unsere Civilisation, was published
in 1848. According to Endlich, the Jews had instigated
all the unrest of March 1848 in order to achieve their emancipation.
To divert public resentment, they stimulated hatred
against the real benefactors of the people, i.e., the aristocracy
and the army. By building railways the Jews ruined the innkeepers
and carters, and their factories ruined the artisans.
His style and methods were later adopted by the Austrian
*Christian Social Party.
Bibliography: Y. Smotricz, Mahpekhat 1848 be-Austria
(1957), 15–24; J.A. von Helfert, Die Wiener Journalistik im Jahre 1848
(1877), index.
[Israel Smotricz]
EN-DOR (Heb. רֹ וּד ןיע, ֵ רֹא ּד ןיע). ֵ
(1) A city in the territory of Issachar that was occupied
by the strong Manasseh tribe (Josh. 17:11). The biblical statement
that Gideon’s triumph over the Midianites took place at
En-Dor (Ps. 83:11) corresponds well with its location north of
the hill of Moreh (Gibeath-Moreh, Judg. 7:1). The city’s notoriety
is mainly due to Saul’s visit to “the woman that divineth
by a ghost” – the famous witch of En-Dor (I Sam. 28:7). Saul
disguised himself because he and his army were then at Gilboa
and the Philistines at Shunem and he had to pass near the
enemy camp to reach En-Dor. Eusebius describes it as a very
large village 4 m. (6½ km.) south of Mount Tabor and north of
the Little Hermon (al-Nabī Daḥī), and also mentions its proximity
to Na’im, near Scythopolis (Onom. 34:8; 94:20). En-Dor
seems to have been originally part of the district of Sepphoris
and was detached from it with Na’im to form a separate district.
The name is preserved in ʿIndūr, east of Na’im and north
of the hill of Moreh. Tell al-ʿAjjūl or Khirbat al-Ṣafṣāfa, two
tells in the vicinity of Na’im containing Iron Age remains, have
been suggested as possible sites of the ancient city.
[Michael Avi-Yonah]
404 ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 6